• Abstract and Figures
• Public Full-text

Borèe Ilievski ISSN 0353-295X (Tisak) ISSN 1849-0344 (Online) UDK 261.8(497.7)“195”(091) Radovi - Zavod za hrvatsku povijest original scientific paper Vol. 46, Zagreb 2014 [email protected] DOI: 10.17234/RadoviZHP.46.12 The Attitude of the Authorities of the People’s Republic of Macedonia Toward the Roman Catholic Church in the 1950s The following is the results of the research into the relations between the authorities of the People’s Republic of Macedonia and the Roman Catholic Church, or more specifi cally the Diocese of Skopje, from 1945 to 1960. For almost a decade there were no talks or contacts with the Bishop of Skopje, Dr. Smiljan Čekada, whom the Commission for Religious Affairs of the People’s Republic of Macedonia regarded as “a reactionary person and an opponent of the constitutional order”. According to the analyses made at the Federal Commission for Religious Affairs, Bishop Čekada’s primary objective was to promote union with the Roman Catholic Church among Orthodox Christians in Macedonia. The fear of the local and federal authorities that the idea of union with the Roman Catholic Church may spread in Macedonia had a lot to do with the unresolved status of the Orthodox Church in Macedonia and led to the deportation of two Catholic priests, one of whom was the archpriest of the Eastern Rite Catholics in Macedonia. The deportation aggravated further relations between the authorities and the Diocese of Skopje and gave rise to growing distrust of Bishop Smiljan Čekada. Introduction In Yugoslavia, in the fi rst decade of the establishment of the government of KPJ/ SKJ (Communist Party of Yugoslavia/League of Communists of Yugoslavia), the Soviet ideological model was applied toward religion and religious communities. Relying on the Soviet Marxist understanding of the role of religion in society, the new authorities sought to restrict religious infl uence by closely controlling the activities of the religious communities.1 However, unlike the Orthodox Church that the government took control of fairly soon,2 the Roman Catholic Church proved a 1 BOECKH 2006: 403. 2 The Serbian Orthodox Church came out of World War II devastated in terms of material wealth and clergy and the measures that the authorities carried out after 1945 weakened it even more. The authorities exerted infl uence on the church through certain bishops willing to cooperate. In 1950, Patriarch Vikentij was appointed with direct help from the Federal Commission for Religious Affairs. The infl uence of the secular authorities was even more obvious in the appo- intment of Patriarch German in 1958 (RADIĆ 2009: 24-33). 401 RADOVI - Zavod za hrvatsku povijest, vol. 46, 2014. str. 401-419 much stronger opponent of the offi cial ideology and social system. Financially more independent than the Serbian Orthodox Church and run by educated and seasoned clergy, the Roman Catholic Church refused to remain on the margins of society.3 In the People’s Republic of Macedonia, the attitude of the state authorities to- ward religion and religious institutions differed in quality from the other republics largely because of the specifi c status of the Orthodox Church. Since the early 1920s, based on the agreement reached between the Serbian Orthodox Church and the Patriarchate of Constantinople, it was the Serbian Patriarchate that had had jurisdiction over the part of Macedonia that fell under the Kingdom of Serbia after the Balkan Wars and under the Kingdom of Serbs, Croats and Slovenes after World War I. After the collapse of the Kingdom of Yugoslavia in 1941, the parts of Vardar Macedonia where Bulgarian administration was established fell under the eccle- siastical jurisdiction of the Bulgarian Orthodox Church.4 The holy synod of the Bulgarian Orthodox Church reacted to the new ecclesiastical situation in a fairly swift manner.5 By the end of April 1941, there was a short project on the new ecclesiastical establishment in the areas under the dominance of the Bulgarian Orthodox Church. The parishes were also reorganized.6 In the western parts of Vardar Macedonia that fell under Italian power, ecclesiastical jurisdiction was established by the Albanian Orthodox Church. The status of the Orthodox Church in Macedonia was brought to the spotlight as early as during World War II taking into consideration that the church issue in Macedonia was an integral part of the resolution of the Macedonian national issue.7 3 RADIĆ 2008: 653. 4 СТОЯНОВА 1999: 263. 5 ХАДЖИЙСКИ 2001: 73-74. 6 ЕЛДЪРОВ 1997: 117-136; ТЕРЗИОСКИ 1965: 48. 7 Upon Macedonia’s liberation toward the end of 1944, the Serbian bishops that had been expelled by the Bulgarian authorities in 1941 sought permission from the authorities to return to the eparchies in Macedonia—Josif (Cvijović) to Skopje and Vikentij (Prodanov) to Štip. The new authorities of Macedonia and Yugoslavia did not let them return for they regarded the church dignitaries as advocates of Serbian nationalism and chauvinism (they believed this to be especi- ally true of Metropolitan Josif of Skopje). In March 1945, a church and people’s assembly was held, at which, in the attendance of about 300 priests and believers, a decision was passed to renew the Ohrid Archbishopric, that is to say, to form an autocephalous Macedonian Orthodox Church. However, this decision was revised in 1946 primarily because the position of the state authorities to the Macedonian church issue had changed and they started to see the appeals for autocephaly as an act of separatism by hostile priests. In May 1946, a priests’ assembly was held in Skopje at which, after an exhaustive discussion, which refl ected the differing views of the clergy on the status of the Orthodox Church in Macedonia, a resolution was passed that called for appointing Macedonians as bishops in the Macedonian eparchies and for using the Macedo- nian language in the church administration. (The State Archives of the Republic of Macedonia (hereafter DARM) 159.12.74.509-517; РАДИЋ 2002а: 277-297; ИЛИЕВСКИ 2011: 40-105). 402 Borèe Ilievski - The Attitude of the Authorities of the People’s Republic of Macedonia... In 1943, the main headquarters of the People’s Liberation Army of Macedonia included a so-called religious offi cer, who issued instructions to the priesthood;8 the delegates of ASNOM (The Antifascist Assembly of the People’s Liberation of Macedonia) included several priests as well. A substantial part of the priesthood was actively involved in the resistance movement. After the liberation, a part of them would become heads of the movement for the declaring of the independency of the Macedonian Orthod ox Church.9 The unresolved status of the Orthodox Church in Macedonia was one of the reasons for the bad relations between the authorities of the People’s Republic of Macedonia and the Roman Catholic Church. The Macedonian Commission for Religious Affairs feared that the Roman Catholic Church would take advantage of the unresolved church issue to promote the idea of union with the Holy See, which caused growing distrust of the Bishop of the Skopje Diocese and his activities. The interest of the authorities of the People’s Republic of Macedonia in Bishop Smiljan Čekada’s activities grew keener in the early 1950s. From 1946 to 1951, following the death of Bishop Jozo Garić of Banja Luka, the Holy See entrusted the Bishop Čekada of Skopje with the task of administering the Diocese of Banja Luka, too, as a result of which he was often out of Macedonia. In 1950, Serbian Patriarch Gavril, the staunch opponent of making any changes to the administration of the Macedonian eparchies, passed away. The authorities in Belgrade and Skopje believed that with the election of the new Patriarch Vikentij favorable conditions were created for fast resolution of the Macedonian church issue, that is to say, for appointing Macedonian bishops in the eparchies of the People’s Republic of Macedonia. Time went on yet the Assembly of the Serbian Orthodox Church diplomatically turned down the lists of candidates for bishops arriving from Macedonia. The unresolved status of the Orthodox Church of the People’s Republic of Macedonia and the more intense activities of the Roman Catholic Church and particularly its bishop, who was able to focus entirely on the Skopje Diocese since the early 1950s, was the reason why the Commission for Religious Affairs of the People’s Republic of Macedonia started “analyzing” more frequently Bishop Smiljan Čekada’s activities. When in 1958, at a church and people’s assembly in Ohrid, the Ohrid Arch- bishopric was renewed as the Macedonian Orthodox Church (the Macedonian Orthodox Church remained in canonic unity with the Serbian Orthodox Church through their shared head), the authorities believed that the Macedonian church issue was closed. As a result, the activities of the Skopje bishop became less rel- evant considering “the danger of union with Rome has passed”. 8 АСНОМ – Документи од Првото и Второто заседание 1984: 537-539. 9 ПРЕЗИДИУМ на АСНОМ 1994: 38. 403 RADOVI - Zavod za hrvatsku povijest, vol. 46, 2014. str. 401-419 At the time the interest in the church issue was rekindled, prior to the declara- tion of the autocephalous status of the Macedonian Orthodox Church in 1967, Dr. Smiljan Čekada fi lled the offi ce of Coadjutor Archbishop of Vrhbosna and therefore the Macedonian authorities were not much concerned with his activities. This article seeks to shed light on the attitude of the authorities of the People’s Republic of Macedonia toward the Roman Catholic Church, Bishop Čekada in particular, in the 1950s, the key decade of the 20th century when the Macedonian authorities focused on resolving the Macedonian church issue. Resistance to Bishop Čekada and Caution against the Spread of Eastern Rite Catholicism The territory of the People’s Republic of Macedonia was part of the Diocese of Skopje, which also included Kosovo, Metohija and Sandžak.

Load more

  22

Copy Link